The story of ‘Á’isha, may God be well-pleased with her, how she asked Mustafá (Mohammed), on whom be peace, saying, “It rained to-day: since thou wentest to the graveyard, how is it that thy clothes are not wet?”

مصطفی روزی به گورستان برفت ** با جنازه‌‌ی مردی از یاران برفت‌‌

One day Mustafá went to the graveyard: he went with the bier of a man (who was one) of his friends.

خاک را در گور او آگنده کرد ** زیر خاک آن دانه‌‌اش را زنده کرد

He made the earth so that it filled his grave: he quickened his seed under the earth.

این درختانند همچون خاکیان ** دستها بر کرده‌‌اند از خاکدان‌‌

These trees are like the interred ones: they have lifted up their hands from the earth.

سوی خلقان صد اشارت می‌‌کنند ** و آن که گوش استش عبارت می‌‌کنند2015

They are making a hundred signs to the people and speaking plainly to him that hath ears (to hear).

با زبان سبز و با دست دراز ** از ضمیر خاک می‌‌گویند راز

With green tongue and with long hand (fingers) they are telling secrets from the earth's conscience (inmost heart).

همچو بطان سر فرو برده به آب ** گشته طاوسان و بوده چون غراب‌‌

(Sunk in earth) like ducks that have plunged their heads in water, they have become (gay as) peacocks, though (in winter) they were (dark and bare) as crows.

در زمستانشان اگر محبوس کرد ** آن غرابان را خدا طاوس کرد

If during the winter He imprisoned them (in ice and snow), God made those “crows” “peacocks” (in spring).

در زمستانشان اگر چه داد مرگ ** زنده‌‌شان کرد از بهار و داد برگ‌‌

Although He put them to death in winter, He revived them by means of spring and gave (them) leaves.

منکران گویند خود هست این قدیم ** این چرا بندیم بر رب کریم‌‌2020

The sceptics say, “This (creation), surely, is eternal: why should we fix it on a beneficent Lord?”

کوری ایشان درون دوستان ** حق برویانید باغ و بوستان‌‌

God, in despite of them, caused (spiritual) gardens and plots of sweet flowers to grow in the hearts of His friends.

هر گلی کاندر درون بویا بود ** آن گل از اسرار کل گویا بود

Every rose that is sweet-scented within, that rose is telling of the secrets of the rose.

بوی ایشان رغم انف منکران ** گرد عالم می‌‌رود پرده دران‌‌

Their scent, to the confusion of the sceptics, is going round the world, rending the veil (of doubt and disbelief).

منکران همچون جعل ز آن بوی گل ** یا چو نازک مغز در بانگ دهل‌‌

The sceptics, (shrinking) from the scent of the rose like a beetle, or like a delicate (sensitive) brain at the noise of the drum,

خویشتن مشغول می‌‌سازند و غرق ** چشم می‌‌دزدند زین لمعان برق‌‌2025

Feign themselves to be occupied and absorbed, and withdraw their eyes from the flash of the lightning.

چشم می‌‌دزدند و آن جا چشم نی ** چشم آن باشد که بیند مأمنی‌‌

They withdraw their eyes, but no eye is there: the eye is that which sees a place of safety.

چون ز گورستان پیمبر باز گشت ** سوی صدیقه شد و هم راز گشت‌‌

When the Prophet returned from the graveyard, he went to the Siddíqa and confided (in her).

چشم صدیقه چو بر رویش فتاد ** پیش آمد دست بر وی می‌‌نهاد

As soon as the eye of the Siddíqa fell upon his countenance, she advanced and began to lay her hand on him,

بر عمامه و روی او و موی او ** بر گریبان و بر و بازوی او

On his turban and his face and his hair, on his collar and chest and arm.

گفت پیغمبر چه می‌‌جویی شتاب ** گفت باران آمد امروز از سحاب‌‌2030

Said the Prophet, “What art thou seeking so hastily?” She replied, “To-day rain fell from the clouds:

جامه‌‌هایت می‌‌بجویم از طلب ** تر نمی‌‌بینم ز باران ای عجب‌‌

I am searching thy garments in quest (of moisture), I do not feel them wet with the rain. Oh, how wonderful!”

Commentary on the verse of Hakím (Saná’í): “In the realm of the soul are skies lording over the sky of this world. In the Way of the spirit there are lowlands and highlands, there are lofty mountains and seas.”

غیب را ابری و آبی دیگر است ** آسمان و آفتابی دیگر است‌‌2035

The Unseen World has other clouds and water (than ours), it has another sky and sun.

ناید آن الا که بر خاصان پدید ** باقیان فی لبس من خلق جدید

That is not discerned save by the elect; the rest are in doubt as to a new creation.

هست باران از پی پروردگی ** هست باران از پی پژمردگی‌‌

There is rain for the sake of nurture; there is (also) rain for the sake of decay.

نفع باران بهاران بو العجب ** باغ را باران پاییزی چو تب‌‌

Marvellous is the benefit of the rain of springtime, (but) to the garden the autumnal rain is like a (consuming) fever.

آن بهاری ناز پروردش کند ** وین خزانی ناخوش و زردش کند

That vernal (rain) makes it tenderly nurtured (flourishing), while this autumnal (rain) makes it sickly and wan.

همچنین سرما و باد و آفتاب ** بر تفاوت دان و سر رشته بیاب‌‌2040

Similarly know that cold and wind and sun are at variance (produce various effects); and find the clue.

همچنین در غیب انواع است این ** در زیان و سود و در ربح و غبین‌‌

Even so in the Unseen World there are these different sorts, (consisting) in loss and gain and in profit and defraudment (damage).

این دم ابدال باشد ز آن بهار ** در دل و جان روید از وی سبزه‌‌زار

This breath of the Abdál (saints) is from that (spiritual) springtide: from it there grows a green garden in heart and soul.

فعل باران بهاری با درخت ** آید از انفاسشان در نیک بخت‌‌

From their breaths there comes (is produced) in him who is fortunate the (same) effect (as that) of the spring rain on the tree.

گر درخت خشک باشد در مکان ** عیب آن از باد جان افزا مدان‌‌

If there be in the place a dry tree, do not deem its defect to be due to the life quickening wind.

باد کار خویش کرد و بروزید ** آن که جانی داشت بر جانش گزید2045

The wind did its own work and blew on: he that had a soul chose it in preference to his soul.

در معنی این حدیث که اغتنموا برد الربیع الی آخره‌‌

On the meaning of the Tradition, “Take advantage of the coolness of the spring season, etc.”

گفت پیغمبر ز سرمای بهار ** تن مپوشانید یاران زینهار

The Prophet said, “Give heed, my friends! Do not cover your bodies from the cold of spring,

ز آن که با جان شما آن می‌‌کند ** کان بهاران با درختان می‌‌کند

For it does to your spirits the same thing that spring does to the trees;

لیک بگریزید از سرد خزان ** کان کند کاو کرد با باغ و رزان‌‌

But flee from the cold of autumn, for it does what autumn did to the garden and the vines.”

راویان این را به ظاهر برده‌‌اند ** هم بر آن صورت قناعت کرده‌‌اند

The traditionists have referred this (saying) to the outward (sense), and have been content with that same (outward) form.

بی‌‌خبر بودند از جان آن گروه ** کوه را دیده ندیده کان بکوه‌‌2050

That class (of people) were ignorant of the spirit: they saw the mountain, they did not see the mine in the mountain.

آن خزان نزد خدا نفس و هواست ** عقل و جان عین بهار است و بقاست‌‌

In the sight of God that “autumn” is the flesh (nafs) and (its) desires: the reason and the spirit are the essence of spring and are everlasting life.

مر ترا عقل است جزوی در نهان ** کامل العقلی بجو اندر جهان‌‌

Thou hast a partial reason hidden (within thee): (now) in this world seek one whose reason is perfect.

جزو تو از کل او کلی شود ** عقل کل بر نفس چون غلی شود

Through his whole thy part is made whole (and perfect): Universal Reason is like a shackle on the neck of the flesh.